Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	father_n	heaven_n	maker_n	3,071	5	10.1314	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07733	The cleansing of the leper discoursed, and opened, first, in certaine lectures within the cathedrall church of Saint Paul, in London; vpon occasion of that great visitation of the plague, in the yeare of our Lord, 1603. And now thought meet to be published, for our present instruction and comfort; as being fitted both to this time of pestilence, and of famine amongst vs. By Henry Morley, Bachelour of Diuinitie.	Morley, Henry, d. 1616.	1609 (1609)	STC 18115; ESTC S112895	120,818	318

GOD as beeing eternall and nothing greater then it as beeing omnipotent Aug. lib. 1. contra Man cap. 2. lib. 83. quaest Quaest 28 as Saint AVSTEN sayes hence it followeth necessarily that there can be no cause ey●her of it or before it but this is as it were the cause of all causes and the first moouer of euery thing Voluntas Dei est causa causarum extra vel vltra illam ratio non qua renda immò vltrà nihil est The truth wherof will more cleerely appeare vnto our senses by a particular view and consideration of the workes of God of all which you shall finde no cause to bee aboue or before the will of God but contrariwise this to be both the prime and principall cause of all Quare hos eligat in gloriam illos reprobauit nō habet rationem nisi diuinam voluntatem Thom. sum par 2. q. 23. To begin with one of the greatest of Gods vvorkes vvhich is his eternall decree of predestination what is the cause that God doth elect choose som in making them vessels of mercy to manifest his goodnes bounty in thē contrarily that he doth reiect refuse others Rom. 9.22 in making them vessells of wrath to shew his iustice and his power in them Diuersitas seruandorum a damnandis prouenit a principali intentione primi agentis Thom. ibid. but onely the will and pleasure of God as the first immediate cause of it whereof if there be any other causes they are all in relation vnto it and haue a certaine kinde of dependency vpon it as vpon the first and principall cause of all Let the case be if you please of Peter and Iudas I demaund what the cause was that God had mercie vpon Peter in sauing him and not vpon Iudas in damning him will you say because Peter repented and Iudas despayred It is true indeede this was a secondarie and a mediate cause but I demaund then againe why did Peter repent and Iudas despaire but because it pleased God to giue repentance to the one and woulde not giue it vnto the other in regarde hee had in his eternall decree elected the one and reiected the other For if God would haue giuen repentance and faith to Iudas as well as he did to Peter Iudas had been saued as well as Peter and therefore the will of God was the first maine cause of the saluatiō of the one reprobatiō of the other according to the conclusiō which the Apostle maketh Rom. 9.18 Rom. 9.18 God will haue mercie on whom hee will haue mercie and whom he will he hardneth Come to an other case of Gods gifts and of his blessings as well spiritual as temporal which as we all know he bestoweth diuersly giuing to diuers men diuers gifts to some more to some lesse wee shall finde that the chiefe and principall cause hereof is ascribed vnto his will 1. Cor. 12.7 To one is giuen sayth the Apostle the word of faith to an other the word of wisdome to an other the gift of healing to an other the operatiō of great workes to an other prophesie to an other the diuersitie of tongues c. All which are giuen by one and the selfe-same spirit distributing to euery one seuerally euen as he will 1. Cor. 12.7 This is the cause why God dooth reueale his mysteries to babes and children and doth hide them from the wise and prudent because it is the will and pleasure of God as CHRIST sayth Mat 11.27 I giue thee thankes O Father maker of heauen and earth because thou hast hid these things from the wise and men of vnder standing and hast opened them vnto babes it is so O Father because thy good will and pleasure was such Mat. 11.27 Insomuch that in the parable of the housholder Mat. 20 who hired Labourers into his Vineyard when hee came at Euen to pay them their wages and found one murmuring because he gaue as much to them that came at the last houre as to them that came at the first he giueth no other reason hereof but his wil Volo huic nouissimo dare sicut tibi I wil giue to this last as much as to thee making his will a sufficient a iust cause of his deede Of whose will there is that iustice that GOD is not sayde to will a thing to bee done because it is good but rather to make it good because GOD will haue it to bee done like as wee see in the creation where it is first sayde that GOD created all things and then afterwardes it is sayd that hee sawe that they were all good to shewe that euerie thing is therefore good because it is created not therefore created because it is good The which doth most notably cleare Gods will from the least stayn or spot of iniustice because that albeit his will be the first and chiefe cause of euery thing dooing euery thing because hee will do it yet notwithstanding it is not like to the will of Tyrants whose will is commonlie without reason or rather against all right and reason as the Poet sayth but it is most iust and holy too as the Prophet DAVID sayth Psalm Psal 145 145. The Lord is righteous in all his wayes and holy in all his works Wherupon that thrice learned ZANCHIVS maketh a difference and a distinction betweene the cause of Gods will and the reason of his will Zanch. de natura dei lib. 3 cap. 4. that although there bee no superiour cause of Gods will yet notwithstanding there is a iust reason and a most right end and purpose in it because that cannot bee without reason which is done vvith great wisdome Psal 104 Psal 104 in regarde whereof it is not simply called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good will and pleasure of God Ephes 1.11 Eph. 1.11 Insomuch that it may as truly be say de to be good in God Deus bonus est in beneficio certorum iustus est in supplicio caeterorum Et bonus in omnib quoniam bonum est cum debitum redditur et iustus in omnib ●aoniam iustum est cum debitum sine cuiusquā fraude donatur Aug. de Bono perseu to reiect and to cast away Iudas for the declaration of his iustice and power as to elect saue Peter for the manifestation of his loue mercy both of them concurring alike to the manifestation of his glory which is the chiefest good and the last end of all things Prou. 16.4 The brightnesse and sun shine as it were of which truth doth after a maruellous manner dispell and scatter that thick fogge and impure mist of the Pelagian heresie fancying and dreaming of certaine causes without God as the Schoole-men speake that is not subsisting in God himselfe but externally mouing the will of God to determine and dispose of sundry